Faces of Nuba - وشوش النوبة

Copyright by CISV Egypt and Fekra Center, 2015

All Rights Reserved.

IPP Aswan 2014/2015

www.cisv.org

[email protected]

El Nuba

Exploring identity, belonging and the right to a home.

Acknowledgements.i

Introduction..iii

Fekra Center.v

CISV and the International Peoples Project....vi

Culture: The Struggle in Sustaining Traditions1

Traditions: Surviving through Adaptation3

Nubia: Memories, Dreams and Future6

The Nubians: Cultural Preservation and Identity....9

Project Team....vii

Links and References..viii

Voices of Nubax

There are many people who we have to express our greatest gratitude

towards, for without them, this booklet would not have been possible.

To our Partner Organization (PO) and most hospitable host, Fekra Center

and Abd El Khalek El Betity, Khaled and Hossam Mohamed Sabry,

Abazeid Abd El Malek, Haggag Sakao Hassan and Raafat El Masry, for

connecting us to the Nubian communities residing in Heissa Island, West

Aswan, and Kom Ombo, and to the Besharia tribe and the Nubian Union;

and for providing us with accommodations and hot meals.

To our interviewees from Heissa Island: Mohamed Moawad Basheer,

Sayed Hussein Hassan, and Khadiga Mohamed Moussa; from West

Aswan: Abd El Razek Abd El Mageed, Mohamed Awad Allah, Abd El

Kamel Hassan, Bassam Bastawy, Mohamed Saleh, Ahmed Saleh (El

Shami) and Rawheya Youssef Sayan; from Kom Ombo (Dakka and

Amberkamb Villages): Galila Abd El Razek Saleh, Shaaban Abd El

Rehim Abd Allah, Abd El Rahman Ezz Eldin, Ali Abdu Ghallab, and

Amir Abd El Rahman Osman; the Nubian Union: Ibrahim Teacher

and Saber Askar; the "Zaffa" team and the Besharia tribe.

Thank you for opening your homes and hearts to us. This booklet would be

impossible without your generosity and willingness to share your personal

lives, journeys, memories, dreams, and hopes. Although we were unable to

share all of your stories given our time limitations, we have documented

and started an archive, which will be made accessible through Fekra. We

are truly touched by all of you and hope this booklet (and archive) will

serve as a small stepping-stone towards illuminating others of your history,

culture, traditions, and customs.

i

Lastly, we would like to express our deepest thanks and gratitude to

Ahmed Samir, Heba El-Sherif and Nihal Ragab for their continuous

support and guidance to the documentation project, Lobna Abdel Hadi,

Mohamed El Mongy and Sami Soliman for their help and assistance to

the IPP and to Cherine Nader Emile and Lina Mostafa for designing the

project's logo.

IPP Egypt Committee and CISV Egypt: Thank you for making this happen

Alia, Amanda, Bernardo, Julia, Mikkel, Nairy, Shirley and Veronica

ii

CISV Egypt hosted an International Peoples Project (IPP) in Aswan during

the period from 28th of December 2014 until 15th of January 2015 with

Partner Organization Fekra a cultural center located in El Shallal Area

Shisha Mountain. The aim of the IPP was to collaborate with the partner

organization in three projects: "Green Track", "Artistic Expression" and

"Documentation of Stories".

In the "Green Track" participants learned and installed a new irrigation

system for the area by using sprinklers in order to diversify crop options

and make the agriculture more sustainable. The area used to be flooded for

agriculture, which was inefficient as it damaged the land. Additionally,

participants have worked with composting and planting new seeds in the

area.

The "Artistic Expression" project renovated a space in Fekra that had fallen

into disuse. The space was made accessible for locals, especially women, to

do workshops such as traditional Nubian arts and crafts. The space was

successfully renovated and showcased for the first time during Open Day on

Friday, January 9, 2015.

For the "Documentation of Stories" participants inspired by the oral history

methodology, engaged with locals by meeting them at their homes or in

public such as a cultural center or NGO in different villages located at

Heissa Island, West Aswan, and Kom Ombo, and at Fekra. All interviewees

were acquired through convenience sampling and asked about Nubia, the

displacement, their cultural expression, and sense of home and identity.

Pictures, videos, interviews and recorded sound were taken in order to

create an archive of the entire documentation process. The archive will

remain at Fekra as a resource. Additionally, a short film is being created to

document our experience and to raise awareness about the Nubians, their

iii

culture and their present situation, as there have been minimal records

within Egypt.

Lastly, this booklet aims to illustrate some aspects of the Nubian people and

their thoughts, history, culture, and customs. Along with the movie and

archive, we wish to share and raise awareness about a people who have

remained hidden from the public.

iv

Fekra Center

Fekra, meaning idea or thought, is a cultural center that organizes

various local and international activities, training courses and art

performances. It also hosts different workshops such as: yoga, bird

watching, organic farming (permaculture) and environmental and human

development workshops to increase environmental and cultural awareness

alongside workshops to revive the Nubian heritage.

The center hosts different musical events such as The Nile Project,

folklore dance events, poetry evenings, lectures and film screenings.

Fekra is uniquely located in the midst of breathtaking nature and is

surrounded by the Nile and opposite the Philae Island, where the famous

Isis Temple resides. This historically rich place, in the middle of

extraordinary cultural sites and antiquities, has for centuries, been a

crossroad for different people who have shaped its character.

v

CISV and the International Peoples Project

CISV is a peace education organization that works towards the development

of a more just and peaceful world. We, as an international association,

believe in inspiring and educating actions to create a sense of responsibility

related to the development of our communities as active global citizens.

This concept is supported by our four principles: we appreciate the

similarities between people and value their difference; we support social

justice and equal opportunity for all; we encourage the resolution of conflict

through peaceful means; we support the creation of sustainable solutions to

problems relating to our impact upon each other and the natural

environment.

In every CISV activity we apply the concept of experiential learning. In

other words, we operate with the understanding that learning from direct

experience is more efficient and fun. This methodology is the core of all

CISV programmes and is structured in a four stage circle: DO an

educational activity, REFLECT on the skills and knowledge applied within the

activity, GENERALIZE the concepts and ideas and how they relate to other

contexts (e.g. time and space) and APPLY the knowledge and skills as new

attitudes to be applied on the local community.

The International Peoples Project (IPP) is rooted in experiential learning

and in a systematic view of CISV programmes. It focuses on the concept of

active citizenship. This programme is based on a project elaborated by the

IPP committee along with a Partner Organization. In addition to

implementing a sustainable project, the IPP engages participants to develop

local and global understanding of the theme.

vi

THE STRUGGLE IN SUSTAINING TRADITIONS

Many will agree that the construction of the High Dam and Lake Nasser in

Aswan has impacted the Nubian culture as a whole; however, within

cultural studies, Upper Egypt still lacks a long-term diachronic analysis that

outlines the changes and rearrangements of the Islamic and Nubian

cultures. Released in 1975, the Ethnological Survey of Egyptian Nubia has

brought attention to the harmful impact of forced migration and the urgent

need for cultural preservation policies and efforts.

The displacement process of the villages of Old Nuba has caused structural

severing within these communities, especially to their social, cultural and

economical arrangements. Such processes have caused significant

alterations to the sources of income, ceremonial life and, in particular, to

their religion and cosmovision. With that premise in mind, it is important to

point out the factors of cultural severing within the Nubian context.

The meter of globalization, as a time and space compressor, produces a

transnational and international flow of information, people and products to

be appropriated by the local experience. In that sense, the insertion of

these communities in the complex dynamics of a modern-contemporary

society creates dialectic relations between the local and global perspectives.

That said the main challenge for those who want to preserve the traditional

practices is to find the right balance on the tradition/modernity scale.

When one examines the current Nubian situation, it is evident that these

communities are becoming more diverse contact zones; thus, making

transcultural experiences a reality. In the process of collecting the material

1

for this project it was clear that the search for an essential Nubian identity

is needed as resettlements and globalization pulled them away from the

traditional ways of living and built several cultural displacements and in-

betweens.

Lastly, it is important to mention the concept of al-satr or blessing (el-

Aswad, 2004) as a major mediator for cultural appropriation. The idea of al-

satr reflects the broadness of the concept of blessing related to physical,

spiritual and economical well-being. This idea acts as a guideline that

organizes cultural and social items that are appropriated. For instance, it

explains, the openness towards new sources of income and the willingness

to have big families despite low income generated by the resettlements.

2

SURVIVING THROUGH ADAPTATION

Throughout our interviews, it was common to see traditional Nubian

clothing and homes. In addition to what we could see throughout the

communities and villages we engaged with, Nubians also spoke proudly of

the value and importance of being community-oriented, especially in the

context of weddings.

Nubian men usually wear a gallabya regardless of their age. Lighter clothes

that cover the body, arms and legs are typical among men and women.

Adults wear more traditional clothing as long dresses or gallabya, while

children wear modern clothes, usually colorful pants and t-shirts with

printed images. The typical footwear during summer and winter are sandals

or flip-flops. Nubian women also make and sell vibrant colored traditional

clothes such as scarves and hats. They also sell jewelry made out of plastic

and metal materials like copper. The traditional clothing for women is often

colorful with elaborate embroidery and designs, whereas for men, it is

generally the gallabya in a solid color (e.g. white, blue, tan, etc.)

sometimes with simple designs like stripes.

The architecture of Nubian homes varies between locations. Traditional

Nubian houses are rarely seen, they are no longer made in the same way

as traditions have declined with displacement and time. Traditional houses

usually feature drawings (e.g. scorpion, fish, and other images) on the

exterior walls. Drawings hold symbolic meaning and are used to protect the

home from envy. Additionally, when entering a Nubian home, it is common

to see an open space to accommodate large gatherings of people. Front

doors are usually left unlocked to welcome community members. Buildings

and architecture in New Nubia differ from those in Old Nubia and are less

3

traditional possibly as a result of displacement and relocation to an area

further away from the Nile.

Although the Nubian tribes have been physically divided, the communities

still maintain close relations with each other. As expressed by some of the

interviewees, all community members know each other and during

celebrations and other occasions such as weddings and funerals, all

members gather together to support each other. For instance, during

weddings, it is common for the host family to invite and accommodate

Nubians from other villages, which can lead to an attendee list of 1,000-

3,000 guests. A traditional wedding usually occurs in the summer given the

weather and can last for an entire week; however, in contemporary society,

weddings can be expected to last for three days. Given the number of

guests and the length of the occasion, wedding expenses can be quite

expensive. Therefore, it is also customary for guests to bring monetary or

4

other types of gifts. Many Nubians seem to like these traditions, however,

some such as Abd El Razek Abd El Mageed from West Aswan wished that

community members would not spend so much on weddings.

Nubians have a very close society with few distinctions; as such it is

common for members from different tribes to marry each other. In recent

years, given their displacement and the effects of globalization, marriage

between Nubians and other nationalities have also become acceptable

within villages. As expressed by Abd El Kamel Hassan from West Aswan,

approximately 95% of Nubians are willing to marry people from other

nationalities such as the Dutch, Australians, and Armenians. Similarly, in

the past, the average marriage age for most Nubians was in the early

twenties. However, in contemporary society given the lack of security and

finances (e.g. to secure an apartment, car, etc.), many Nubians are

marrying at a later age of 32-35.

Prior to their displacements, Nubian wedding celebrations took place by the

Nile. Regardless of who was getting married, the celebration is always

inclusive of all members of the community regardless of their direct

relationship to the couple. For many foreigners, the spectacle of a Nubian

wedding was very curious and they were often surprised to learn that the

married couple was just like any other member within the community. As

expressed by Mohamed Awad Allah from West Aswan, the reasoning

behind the grand celebration is to honor the importance of each individual.

Similarly, as expressed by Rawheya Youssef Sayan from West Aswan, at

weddings, it is customary for people to wish for your child to be married as

weddings symbolize happiness.

5

MEMORIES, DREAMS AND FUTURE

During the course of our project, many people with different points of view

about Nuba shared their memories, dreams, and hopes for the future. On

the topic of displacement, the Nubian people shared their thoughts and

emotions through both verbal expression and silence.

Before the High Dam was built, most Nubians used to work in agriculture,

trades and ships. When the High Dam was built, many left their work in

agriculture, as it was compromised, to work on the dam. Similarly, they

could no longer sail on ships; as a result, they worked on smaller boats for

transportation and work. The displacements also broke apart many tribes

that lived together as many of the men interviewed expressed missing their

original homeland. With the building of the reservoir and the High Dam, the

Nubians were forced to move to New Nubia, places like Kom Ombo.

During our interviews in Heissa Island, many expressed the need to

improve infrastructure. For instance, Heissa Island only has a small medical

clinic and primary school. For medical emergencies, residents either have to

travel to Aswan by a small motorboat or resort to the experience of other

community members. Similarly, children must also travel to Aswan to

continue their studies, as a result, many girls discontinue their studies

around ages 12-13 due to limitations in resources and distance.

On our first day of interviews, one of the women we spoke with shared that

her dream of being a teacher was impossible because of her inability to

read and write. Likewise, Sayed Hussein Hassan, from Heissa Island,

expressed his dream of preserving and sharing the Nubian culture with his

community and others through the Nubian language, theatre and film. He

conveyed sadness in explaining that there are no television broadcasts,

6

shows, or news in the Nubian language or about the Nubian community as

the media focuses on urban cities like Cairo and Alexandria.

Another dream that was constantly addressed was the preservation of the

Nubian language and sense of community, which the people identified as

being a source and essence of Nubia. Children usually learn the Nubian

language at a young age from home through family and community

members before learning Arabic at school.

The Nubian language is an important component that connects and glues

the community together.

The Nubian identity is also fundamentally linked to the community. It is

common to see large gatherings that celebrate special occasions, such as

weddings, and the everyday life. Gatherings are not exclusive to family and

close friends; instead, the entire community comes together to celebrate

the importance of each human being through food and music. For example,

Mohamed Awad Allah from West Aswan expressed his dream and hope

that his children will obtain work and get married.

7

Amidst each individuals memories and dreams and hopes for the Nubian

people, many also expressed their love and connection to the source of

Nubia, Egypt, and life, the Nile River.

All of the individuals we spoke with identified themselves as Nubian and

Egyptian and did not want a separation from the country. Many understood

the importance of the Aswan Reservoir and the High Dam and the need to

move for the betterment of Egypt, but had hoped, in return, they would

receive their rights and compensation. However, the Nubian culture and

language are not present in the Egyptian academic context. Instead, the

Nubian people feel that foreigners from abroad know more about Nubia

than Nubians and Egyptians. Thus, the dreams and hopes of the Nubian

people focus on cultural preservation, as they are concerned with their

invisibility in the greater context of the Egyptian society and history.

8

CULTURAL PRESERVATION AND IDENTITY

Throughout the duration of our project, the Nubians we interviewed

adamantly reiterated two main themes: the need for cultural preservation

and the concept of identity with respect to the greater context of Egypt.

Regardless of whether the individual has personally experienced

displacement, it is evident through their words and silence that each of

their lives has been impacted.

Once a collective community of 44 villages, Nubians covered an area of

approximately 78,000 acres on the banks of the Nile in southern Egypt

(Aman, 2014). However, with the construction of the Aswan Reservoir,

which preceded the High Dam, Nubians were forced to relocate multiple

times in 1902, 1912, and 1933 (Noshokaty, 2013a). Although the

government approved the Nubians selected destination for relocation along

the Niles bank, the erection of the High Dam in 1963 forced the Nubians to

move, yet again, from their homeland in order to make room for Lake

Nasser. Although many Nubians have acknowledged the necessity of the

High Dam for the benefit of Egypt, the main source of discontentment and

pain is rooted in their invisibility within Egyptian history.

The longevity and survival of any society is linked to their understanding of

identity and rooted in cultural preservation, which includes but is not limited

to the peoples history, language, music, art, traditions, and customs. In

thinking through cultural preservation, it is interesting to see how the

interviewees identify themselves as either Egyptian-Nubians or Nubian-

Egyptians. The distinction between listing either their Egyptian or Nubian

identity first is important as it sheds insight into how each individual

understands nationality. Interviewees, who identified themselves as

Egyptian-Nubian, did so under the understanding that they are first part of

9

the greater context of Egypt with strong roots to the regional Nubian

identity, whereas those who identified themselves as Nubian-Egyptians

understood their nationality to be Nubian but their citizenship (official legal

documentation) as Egyptian.

Regardless of age and gender each interviewee understood hers/his role as

being linked to the greater context of Egypt while simultaneously

possessing a strong sense of pride and desire to sustain and teach others of

their Nubian nationality, which has been scarcely documented within

Egyptian history. For instance, there are two dialects of the Nubian

language that have been taught to each generation through oral traditions

as it is neither written nor documented. With Arabic as the official language

of Egypt, the Nubian language is slowly coming to extinction, as it is neither

taught in schools nor used outside of the Nubian context. Furthermore, with

multiple displacements, the Nubian community that was once a collective is

now broken into smaller tribes that reside further from their original source

of livelihood, the Nile. Thus, impeding their ability to preserve their

language due to emigration to more urban cities like Cairo for work.

Similarly, other Nubian traditions linked to arts and crafts, music, customs

and traditions suffer from the same affliction of potential extinction.

The desire and need from the Nubian people to record, preserve and

sustain their nationality and culture should not come as a surprise. Without

records and preservation, sustainability would be impossible and with it,

the Nubians would cease to exist; without it, a significant portion of Egypts

rich history would be lost. It is therefore imperative to make visible the

invisible.

10

vii

Project Staff- Egypt Abeer Mohamed Islam El Gamal

Nairy Abd El Shafy Nora El Fangary Ramy Tadros

"Green Track" Anna Prochzkov - Czech Republic

Edilene A Ropoli - Brazil Julia Restrepo - Colombia

Mikaela Wickman - Finland Paula Catalina Correa Campos - Colombia

Sofia Mrtlund- Sweden

"Artistic Expression" Giovanna Pergreffi - Italy

Hana Heida - Egypt Juli Carmona - Colombia Marianna Felisatti - Italy

Michael Nowak - USA Ruby Harrison-Clay - USA

Slavka Prochzkov - Czech Republic Stefano Cagnetta - Italy

Theresa Johanna Lund Andersen - Denmark

"Documentation of Stories" and Booklet/ Movie Team Alia El Masry - Egypt

Amanda Schlamovitz - Denmark Bernardo Moraes Ferreira Reis - Brazil

Julia Bianchini - Brazil Mikkel Stokke - Norway

Shirley (Hsueh Li) Wang - Taiwan Veronica El Radaf - Sweden

Afify, H. (2012). For Nubians displaced by High Dam, Nassers legacy is

bittersweet. Egypt Independent.

Retrieved from http://www.egyptindependent.com//news/nubians-

displaced-high-dam-nasser-s-legacy-bittersweet

al-Katsha, S. (1978). Changes in Nubian wedding ceremonies. In J.G.

Kennedy (Ed.), Nubian ceremonial life:

Studies in Islamic syncretism and cultural change (pp. 171-202).

Cairo, Egypt: The American University in Cairo.

Aman, A. (2014). Egypts Nubians demand rights on Aswan High Dam

anniversary. Al-Monitor: The Pulse of the

Middle East. Retrieved from http://www.al-

monitor.com/pulse/originals/2014/06/egypt-nubians-demand-rights-

displacement.html#

Bach, K. (2004). Changing family and marriage patterns in an Aswan

village. In N. Hopkins & R. Saad (Ed.),

Upper Egypt identity and change (pp. 169-190). Cairo, Egypt: The

American University in Cairo.

de Wat, C. (2006). Risk, complexity and local initiative in forced

resettlement outcomes. In C. de Wat (Ed.),

Development-induced Displacement: Problems, Policies, and People

(pp. 180-202). United States: Berghahn Books.

el-Aswad, E. (2004). Viewing the world through Upper Egyptian eyes: From

regional crisis to global blessing. In N.

Hopkins & R. Saad (Ed.), Upper Egypt identity and change (pp. 55-

78). Cairo, Egypt: The American University in Cairo.

Kennedy, J.G. (1978). Introduction. In J.G. Kennedy (Ed.), Nubian

ceremonial life: Studies in Islamic syncretism and cultural change (pp. xiv-

xxix). Cairo, Egypt: The American University in Cairo.

viii

Noshokaty, A. (2013a). Egypt Nubia: 50 years of displacement. Ahram

Online English. Retrieved from

http://english.ahram.org.eg/News/84158.aspx

Noshokaty, A. (2013b). Nubia: A glimpse of folk culture. Ahram Online

English. Retrieved from

http://english.ahram.org.eg/NewsContent/32/99/85846/Folk/Special-

Files/Nubia-A-glimpse-of-folk-culture.aspx

Nuba Museum. (2009). http://www.numibia.net/nubia/index.htm

Nubian author seeks pluralism in Egypts new constitution. (2010). Al-

Monitor: The Pulse of the Middle East.

Retrieved from http://www.al-

monitor.com/pulse/culture/2013/10/egypt-constitution-nubai-

adul.html#

Sakory, F.E. (2013). Being Nubian in Egypt, and in the constitution. Mada

Masr. Retrieved from

http://www.madamasr.com/opinion/being-nubian-egypt-and-

constitution

Schwartzstein, P. (2014). Changing Egypt offers hope to long-marginalized

Nubians. National Geographic.

Retrieved from

http://news.nationalgeographic.com/news/2014/01/140131-egypt-

nubia-dams-nile-constitution-culture/

Shetawy, A. and El-Shafie, M. (2013). The myth of Nubia, Egypt: A vivid

potential or desert mirage.

http://www.academia.edu/5058920/The_Myth_of_Nubia_Egypt_A_Vivi

d_Potential_or_Desert_Mirage

ix

" : "

()

"Nuba is: the gathering, the Nile and the blue sky"

Ahmed Saleh (El Shami)

West Aswan

" "

"To me, home is stability"

Khamis Sady

" "

"My home is where my

family is"

Haggag Sakao Hassan

- Luxor

" "

"The first thing I think of when mentioning Nuba is

pride."

Khaled Mohamed Sabry

Heissa Island

" "

"My wife and kids are my home"

Mohamed Awad Allah

West Aswan

" "

"Life, is all about saying kind words to people"

Khadiga Mohamed Moussa

Heissa Island

" " -

"Anyone who has an idea, owns the place" Abd El Khalek El Betity - Fekra

" "

"Nuba is music, once you listen to Nubian music, you'll want to

listen again" Hossam Mohamed Sabry

Heissa Island

" . "

"Our relationship with the Nile

is very strong. Whenever there was a baby celebration we

used to bathe the baby in the Nile to symbolize this strong

relationship"

Raafat El Masry Heissa Island

" "

"My dream is to one day see a film and a play in Nubian language"

Sayed Hussein Hassan Heissa Island

Noshokaty, A. (2013a). Egypt Nubia: 50 years of displacement. Ahram

Online English. Retrieved from

http://english.ahram.org.eg/News/84158.aspx

Noshokaty, A. (2013b). Nubia: A glimpse of folk culture. Ahram Online

English. Retrieved from

http://english.ahram.org.eg/NewsContent/32/99/85846/Folk/Special-

Files/Nubia-A-glimpse-of-folk-culture.aspx

Nuba Museum. (2009). http://www.numibia.net/nubia/index.htm

Nubian author seeks pluralism in Egypts new constitution. (2010). Al-

Monitor: The Pulse of the Middle East.

Retrieved from http://www.al-

monitor.com/pulse/culture/2013/10/egypt-constitution-nubai-

adul.html#

Sakory, F.E. (2013). Being Nubian in Egypt, and in the constitution. Mada

Masr. Retrieved from

http://www.madamasr.com/opinion/being-nubian-egypt-and-

constitution

Schwartzstein, P. (2014). Changing Egypt offers hope to long-marginalized

Nubians. National Geographic.

Retrieved from

http://news.nationalgeographic.com/news/2014/01/140131-egypt-

nubia-dams-nile-constitution-culture/

Shetawy, A. and El-Shafie, M. (2013). The myth of Nubia, Egypt: A vivid

potential or desert mirage.

http://www.academia.edu/5058920/The_Myth_of_Nubia_Egypt_A_Vivid_Potential_or_Desert_Mirage

vii

Afify, H. (2012). For Nubians displaced by High Dam, Nassers legacy is

bittersweet. Egypt Independent.

Retrieved from http://www.egyptindependent.com//news/nubians-

displaced-high-dam-nasser-s-legacy-bittersweet

al-Katsha, S. (1978). Changes in Nubian wedding ceremonies. In J.G.

Kennedy (Ed.), Nubian ceremonial life:

Studies in Islamic syncretism and cultural change (pp. 171-202).

Cairo, Egypt: The American University in Cairo.

Aman, A. (2014). Egypts Nubians demand rights on Aswan High Dam

anniversary. Al-Monitor: The Pulse of the

Middle East. Retrieved from http://www.al-

monitor.com/pulse/originals/2014/06/egypt-nubians-demand-rights-

displacement.html#

Bach, K. (2004). Changing family and marriage patterns in an Aswan

village. In N. Hopkins & R. Saad (Ed.),

Upper Egypt identity and change (pp. 169-190). Cairo, Egypt: The

American University in Cairo.

de Wat, C. (2006). Risk, complexity and local initiative in forced

resettlement outcomes. In C. de Wat (Ed.),

Development-induced Displacement: Problems, Policies, and People

(pp. 180-202). United States: Berghahn Books.

el-Aswad, E. (2004). Viewing the world through Upper Egyptian eyes: From

regional crisis to global blessing. In N.

Hopkins & R. Saad (Ed.), Upper Egypt identity and change (pp. 55-

78). Cairo, Egypt: The American University in Cairo.

Kennedy, J.G. (1978). Introduction. In J.G. Kennedy (Ed.), Nubian

ceremonial life: Studies in Islamic syncretism and cultural change (pp. xiv-

xxix). Cairo, Egypt: The American University in Cairo.

vi

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Faces of Nuba - وشوش النوبة